The Hebrew verb, which the Authorised Version translates _will be glorified_, means to _burst forth_, _become visible_, break like the dawn into splendour. This is the scriptural sense of Glory. Glory is God become visible. As we put it in Volume I.,[192] glory is the expression of holiness, as beauty is the expression of health. But, in order to become visible, the Absolute and Holy God needs mortal man. We have felt something like a paradox in these prophecies. Nowhere else is God lifted up so absolute, and so able to effect all by His mere will and word; yet nowhere else is a human agency and service so strongly asserted as indispensable to the Divine purpose. But this is no more a paradox, than the fact that physical light needs some material in which to become visible. Light is never revealed of itself, but always when shining from, or burning in, something else. To be seen, light requires a surface that will reflect, or a substance that will consume. And so, to _break into glory_, God requires something outside Himself. A responsive portion of humanity is indispensable to Him,--a people who will reflect Him and spend itself for Him. Man is the mirror and the wick of the Divine. God is glorified in man's character and witness,--these are His mirror; and in man's sacrifice,--that is His wick. And so we meet again the central truth of our prophecy, that in order to serve men it is necessary first to be used of God. We must place ourselves at the disposal of the Divine, we must let God shine on us and kindle us, and break into glory through us, before we can hope either to comfort mankind or to set them on fire. It is true that ideas very different from this prevail among the ranks of the servants of humanity in our day. A large part of our most serious literature professes for "its main bearing this conclusion, that the fellowship between man and man, which has been the principle of development, social and moral, is not dependent upon conceptions of what is not man, and that the idea of God, so far as it has been a high spiritual influence, is the ideal of a goodness entirely human."[193] But such theories are possible only so long as the still unexhausted influence of religion upon society continues to supply human nature, directly or indirectly, with a virtue which may be plausibly claimed for human nature's own original product. Let religion be entirely withdrawn, and the question, Whence comes virtue? will be answered by virtue ceasing to come at all. The savage imagines that it is the burning-glass which sets the bush on fire, and as long as the sun is shining it may be impossible to convince him that he is wrong; but a dull day will teach even his mind that the glass can do nothing without the sun upon it. And so, though men may talk glibly against God, while society still shines in the light of His countenance, yet, if they and society resolutely withdraw themselves from that light, they shall certainly lose every heat and